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Volume-IV, Issue-II September 2017 50
International Journal of Humanities & Social Science Studies (IJHSSS)
A Peer-Reviewed Bi-monthly Bi-lingual Research Journal ISSN: 2349-6959 (Online), ISSN: 2349-6711 (Print) ISJN: A4372-3142 (Online) ISJN: A4372-3143 (Print) Volume-IV, Issue-II, September 2017, Page No. 50-61 Published by Scholar Publications, Karimganj, Assam, India, 788711 Website: http://www.ijhsss.com
Sekaten Tradition: The Ritual Ceremony in Yogyakarta as
Acculturation Reality of Javanese Culture in Indonesia Dr. Ahmad Mulyana
Lecturer at Master of Communication Studies, Universitas Mercu Buana, Indonesia Abstract
This article contains on the reality of acculturation in Sekaten Ceremony in Yogyakarta.
Data were obtained through ethnographic method with constructivist paradigm.
Ethnographic method discusses the language, communication and culture together so that
can be obtained a picture of the interaction in the social life of a particular society culture.
The results of this study obtained a picture that the symbols used in traditional ceremony
sekaten is the result of the process of acculturation of Islam and Hinduism and the values of
Javanese philosophy. Through ritual symbols, the meaning contained is communicated to
society in a sustainable way. Through this ceremony occurs the process of ritual
communication so that the inheritance of understanding the meaning of good values to the
community. The conclusion of this study shows that the ceremony Sekaten is a process of
inheritance values of noble philosophy of java is contained in the form of non-verbal
communication in the form of symbols, artifacts and event processions contain meaning and
philosophy.
Key Words: Acculturation, Ritual Communication, Ethnography, Sekaten and Javanese
Tradition.
1. Introduction: Cultural diversity in Indonesia has been preserved from one generation to
another through ritual communication transmitted verbally or nonverbally (Schefold, 1998).
The cultural ceremony discussed in this research is sekaten ceremony. Sekaten is a ritual
ceremony which remains to be preserved in Yogyakarta and Surakarta. Sekaten ceremony is
a ceremony to commemorate the birth date of Prophet Muhammad (Utami, 2011). It is an
Islamic tradition which has been carried out in the early of Demak Sultanate. According to
the history (Ni‟mah and Soekiman, 2007; Smith-Hefner, 2013), it developed the previous
tradition in Javanese people who embrace Hindu and Buddhist religions. In the era of
Majapahit kingdom with the belief of Hindu and Buddhist religion, local society
commemorated selamatan tradition but it was for gods as well as anchestors' departed spirit.
In the context of Javanese culture, sekaten ceremony is held in the 5th date of each month
Maulud, i.e. the third month in the Javanese calender.
Volume-IV, Issue-II September 2017 51
The idea of sekaten ceremony came from Sunan Kalijaga, one of Walisongo members
when he did Islamic preaching activities in Java (Ni‟mah and Soekiman, 2007; Utami,
2011). The tradition was particularly held during the government of sultans who were the
descendant of Raden Patah from Demak Sultanate. Mataram sultans were the descendants
of Raden Patah and they were divided into two sultanates: Surakarta Hadiningrat and
Ngayogyakarta Hadiningrat. The two sultanates usually held the ritual tradition as the
heritage of his ancestors which got influence from Hindu and Buddhist religion. The
ceremony could become people entertainment. To get attention from local people in a kind
of the attendance of the ritual ceremony, Yogyakarta Sultan Hamengkubuono I ordered to
hold karawitan (the gamelan show). The gamelan set played Javanese songs which people
like much at that time. Moreover, night market was also held and visitors could go shopping
in the ceremony. The show and entertainment were held in public square in front of Masjid
Agung (Brinner, 1995); (Barendregt and van Zanten, 2017).
The research discusses how acculturation occurs in a kind of Sekaten ritual ceremony in
The Greater Yogyakarta. The ceremony is interesting to study because the ceremony has the
commixture of three values from three religions, i.e. Hindu, Buddhist and Islam. A synergy
reflects the sublime philosophy of Javenese values as the results of the acculturation
process. "The acculturation occurs between Islam and Javanese local culture, and it shows a
kind of higher integrated communication." The two elements can meet in an festival held by
Walisongo and it was called Sekaten. Gamelan Sekaten particularly made by Walisongo is a
communication media in the acculturation process" (Utami, 2011; Smith-Hefner, 2013;
Ulum, 2016)
Based on background the problem formulated in this research is:
1. How does acculturation process create the symbols of ritual communication in Sekaten
tradition?
2. How can symbols in sekaten ritual ceremony in The Greater Yogyakarta become media
of transmitting Java philosophy?
And the objective of the study are:
1. To explain cultural acculturation in philosophical values contained in verbal and
nonverbal symbols of Sekaten ritual ceremony.
2. To analyze symbols of Sekaten ritual ceremony in The Greater Yogyakarta as media
of transmitting Javanese philosophy.
2. Conceptual Framework of the Study:
Intercultural Communication: According to (Samovar et al., 2014) that inter-ethnic
communication usually occurs in situation where communicator and communicants have
race similarity but different ethnic origin or backgrounds. Race is a group of people who
have the signs of similar biological characteristics (Chen and Starosta, 1996). Moreover,
ethnic group is a group who has the characteristics of similar language and origin.
Intercultural communication is interpersonal communication among those who have any
Sekaten Tradition: The Ritual Ceremony in Yogyakarta as Acculturation Reality of… Ahmad Mulyana
Volume-IV, Issue-II September 2017 52
difference of cultural background (Chen and Starosta, 1996). When communication occurs
between two different cultures, the cultural aspects like language, nonverbal signals,
attitude, belief, behavior, value and thinking orientation will be many found as the great
difference which frequently causes communication distortion. However, whatever society
have cultural difference, common interests will make them to make communication (Chen
and Starosta, 1996).
Samovar et al (2014) state that intercultural communication occurs between message
producer and message receivers with different cultural background. Communicator and
communicants come from different culture, they interact with each other to make
communication process.
Intercultural communication is communication established among individuals or groups
who have different interests and background in order to communicate with one another and
know each culture. Communication is transaction (Roach, Cornett-Devito and Devito,
2005). With the transaction it means communication is a process where the elements relate
to one another, and communicators act and react as a unity or a whole. The intercultural
communication process is the same as other communication process, i.e. the interactive,
transactional and dynamic process (Salsabila, 2011).
Intercultural communication occurs if communicator and communicants try to have the
similarity of meaning to those are invited to communicate. According to Wilbur Schramm
as quoted by (Zaharna, 2000), he states that "communication will be sucessful if the
message transmitted by communicator matches the frame of reference, i.e. the collection of
experiences and meanings obtained by the communicants" Therefore, if communicator and
communicants or if one of them has already known any difference to one another, the
communication will go on smoothly (Rogers and Chaffee, 1994).
Ritual Communication: Communication pattern built from the ritual viewpoint (Radford,
2006) is a kind of sacred ceremony in which each has fellowship and commonality. In this
matter, Radford also states that communication pattern from the ritual perspective definitely
does not mean that the message sender transmits message to receivers but as a ritual
ceremony in which each collectively participates in fellowship and commonality as
conducted in holy communion. In the ritual viewpoint, the most important point is the
togetherness of society in a kind of prayer, singing and its ceremonial (Sella, 2007).
Moreover, this perspective understands communication as a process through which
culture is created, changed and replaced all together. In the context of antropology,
communication relates to ritual and mythology. Moreover, in the context of literature and
history, communication is art and literature. Ritual communication is not directly to spread
information or influence but to create, represent and celebrate illusive beliefs they have
together (Radford et al., 2011).
McQuail and Windahl (2015) understands ritual communication as expressive
communication. Communication in the model gives higher attention to intrinsic satisfaction
Volume-IV, Issue-II September 2017 53
(intrinsic) from sender or receivers than other instrumental objectives. The ritual or
expressive communication depends on mutual emotion and understandings.
Characteristics of Ritual Communication:
According to (McQuail and Windahl, 2015), some characteristics of ritual communication
are as follows:
1. Ritual communication relates tightly to sharing, gathering, fraternizing from a
community that has one mutual belief.
2. Communication is indirectly aimed to transmit message but to maintain community
integrity.
3. Communication built is not directly to transmit or interpret information but to
represent or reproduce common beliefs in society.
4. Communication pattern is built like the sacred ceremony in which each has the
fellowship and commonality (for example, doing prayer, singing and other ceremonial
activities).
5. Language usage through either artificial or symbolic (generally in a kind of dancing, playing, storytelling and verbal utterances) is aimed for confirmation, to describe
something considered important for a community and to appoint something being
carried out and weakened in social process.
6. Similar to those in ritual ceremony, communicants are tried to involve in the sacred
drama and therefore, they do not only become observers or spectators.
7. In order to make communication involved in communication process, the selection of
communication symbols should come from its own community's tradition, like
something unique, original and new for them.
8. Ritual communication or expressive communication depends on mutual emotion or
feeling in society. It also gives special attention to intrinsic satisfaction from senders
or receivers.
9. Message transmitted in ritual communication is latent and ambiguous, and it depends
on communication association and symbols used in a culture.
10. Media and message are difficult to separate. Media itself can become message.
11. The symbol usage is directed to symbolize ideas and values in relation to hospitality,
celebration or worship ceremony and commonality.
In the context of ritual communication, the three elements (communication,
communion/celebration and togetherness) relate to one another. The communication built in
relation to ceremony or communion activities/worship in a community.
Sekaten Tradition: The Ritual Ceremony in Yogyakarta as Acculturation Reality of… Ahmad Mulyana
Volume-IV, Issue-II September 2017 54
Ethnography Communication: Ethnography is a theory that explains and understands
communication behavior in any culture. In its explanation, it is restricted to a context of
certain time and place (Ball and Ormerod, 2000). According to Kuswarno (2008),
communication ethnography is the study of language role in communication behavior in a
society, i.e. how is language used in society with its different cultures.
Communication ethnography tries to introduce ethnic behavior patterns in certain
ethnography in detail. It usually sees language usage in general and it relates to
sociocultural values in a society. An ethnographer will tend to learn from society, the owner
of culture who becomes the object of research, any causes in order to describe cultural
events in society; concerning language, behavior, symbols, artifacts and customs of an
ethnographer should be able to feel and undergoe them as the object of research from what
is being researched (Ball and Ormerod, 2000; Comaroff and Comaroff, 2003; Snow, Morrill
and Anderson, 2003).
Based on the concept, Blummer offers three premises as the theoretical foundation from
ethnography, i.e. (Spradley, 2016).
a. Humans do anything on the basis of meaning given by anyone to them (people, crowd,
interaction on the basis of meaning contained in themselves while location, time,
behavior and instrument are symbols which have special meanings).
b. Meanings of various things come from social interaction of someone to others.
c. Meanings are handled or modified through interpretation process used by anyone in
relation to various things they undergo.
Moreover, objectives to use ethnographic approach is aimed at understanding any groups of
community, so that ethnographic study can provide information concerning cultural
relations, understand complex society and human behavior.
3. Methodology: Methods used in the research is communication ethnography.
Communication ethnography (Kuswarno, 2008) is the study of language's role in
communicative behavior in a society, i.e. how is language used in society with different
cultures.
Communication ethnography discusses language, communication and culture conjointly,
and then it is related to culture. Each culture provides way to see the world. Culture provide
categories, signs as well as definitions on the world where humans live. Culture covers
various assumptions on the basic characteristics of reality and specific information
concerning this reality (Spradley, 2016).
Therefore, ethnography tries to discover some viewpoints on how culture establishes a
world replica. When someone studies culture, for example Javanese culture, the culture of
Sundanese people will provide comparison on the world of Javanese people looks like; what
about language they use, what about Javenese tradition and customs, the way they dress and
others (Snow, Morrill and Anderson, 2003).
Volume-IV, Issue-II September 2017 55
The research object of this research is Indonesian society in the Greater Yogyakarta who
remain carry out sekaten tradition.
Primary data in the research is obtained from the first data source or the first hand in
field. The primary data used by the researcher are participant observation in which the data
relate to the symbols in Sekaten tradition. Bungin (2003) states that observation is human's
daily activities by using their sense as their main aids plus other senses like ears, smell,
mouth and skin.
4. Results and Discussion: Sekaten ceremony is an acculturation reality between local
culture and the influence of Hindu and Budhist religion in Java. The acculturation results
are represented in the ritual communication of sekaten ceremony. In the ritual artefact it
signs great nonverbal message using the symbols of cultural acculturation. The symbols
also relate to philosophy in daily life.
Symbols Used in Ritual Communication of Sekaten Ceremony:
Sekaten Tradition: A lot of Javanese people like gamelan show. When Islamic holiday,
gamelan show is held inside mosque. It is aimed at attracting people to come. If people have
gathered at mosque, they will get lesson on Islamic religion. In this matter, Walisongo
created gamelan set called Kyai Sekati. The ideas from Sunan Kalijaga got approval from
other Walisongo members, i.e. in the birth date of Prophet Muhammad pbuh. In the date
birth, gamelan show was held at the mosque. In fact many people come to the mosque to
hearing Sekaten gamelan sets (Kyai Guntur Madu and Kyai Guntur Sari). The closing
events of sekaten ceremony are divided into two: Gunungan (mountains containg crops,
vegetables and various foods) for people who come and they usually fight (dirayah) to get
the crops and others in the mountains because they believe that parts of the mountains can
get blessing. In sekaten ceremony, there are some very interesting traditions conducted here,
i.e. Gamelan Sekaten show and Grebek Mulud. The two traditions have very interesting
story with full of philosophical meaning. The symbol is a sign or symbol of communication
elements which usually contain some purposes and goals. The symbols are used to build
certain culture. Communication with the symbols has close relation to Yogyakarta society
because all kinds of ceremony that humans do is form of symbolism, the goal and meaning
of the ceremony which become humans' purposes and goals to commemorate. The
following is symbols used in sekaten ceremony:
a. Gamelan Sekaten Sets : Gamelan sekaten sets consist of Kyai Guntur Madu and
Kanjeng Kyai Nagawilaga. The gamelan sets are played for seven days in public square in
front of Masjid Agung during sekaten ceremony. Abdi dalem (court retainer) wearing light
blue traditional clothes play the two gamelan sets.
b. Numplak wajik: It signs the beginning of making gunungan putri. It is usually conducted
in a kind of beating lesung. The seven gunungan sekaten are made in Magangan Kidul.
After gunungan sekaten are completed, these gunungan sekaten are brought to Keben.
Sekaten Tradition: The Ritual Ceremony in Yogyakarta as Acculturation Reality of… Ahmad Mulyana
Volume-IV, Issue-II September 2017 56
c. Distributing udhik-udhik: The process starts when Sri Sultan miyos dalem (presents -
the presence of Sultan) at Masjid Agung. In the event there is the attendance of Kraton's
noble people, pengageng Kraton, abdi dalem (court retainer) and public. Udhik-udhik
consist of rice, setaman flowers and coins. Udhik-udhik will be distributed to people who
come in the ceremony.
d. Gunungan Sekaten: Gunungan sekaten consists of seven gunungan (mountains). These
will be paraded and scrambled when the peak of grebek event occurs in the 12th date of
Rabiul awal. The mountains consist of gunungan kakung (man) totaling three, gunungan
estri (woman), gunungan darat, gunungan gepak and gunungan pawuhan. Gunungan
kagung contains vegetables and fruits while gunungan putri is arranged with cakes being
made of glutinous rice.
Elements of the above symbols are not really from Islamic values. It is the tradition of
Javanese local culture influenced by the values of Hindu and Buddhist religion. For synergy
and contextual interests, however, various values are summed up in sekaten ceremony.
Therefore, the symbols used in sekaten ceremony can be understood and meant if an
individual participates in the ceremony directly. Moreover, the researcher did interview
with Ms. Dwiyanto, the visitor in the peak of sekaten ceremony, i.e. Grebeg. The interview
asked about her understanding on sekaten ceremony. "A symbol used in sekaten ceremony
is gunung and gamelan set. Gunungan symbolizes a blessing, and it will be paraded and
many people will fight to get it. Moreover, gamelan set is a companion when gunungan and
Kraton's soldiers are being paraded."
From information that researcher gets from field, there are various symbols with some
interesting meanings. The symbols are definitely communication media representing
philosophy, Javanese culture and Islamic influence as well.
Sekaten ceremony does not only present ritual events but also shows the elements of art,
social, culture and education. It is expected that the values are able to preserve and apply in
daily life, so these are able to establish better life in society. Concerning the relationship of
sekaten ceremony and various aspects of life, it will be described as follows:
1. Economic aspects: Economic growth occurs when sekaten ceremony is held. It will
influence traders' income who open stalls around Alun-alun Jogja where sekaten ceremony
is being held. Many people become amateur traders, and most of them sell food or foodstuff
used in sekaten ceremony. Their income will rise because during sekaten ceremony, night
market is open for one month. It stimulates economic growth in The Greater Yogyakarta.
2. Social and Cultural Aspects: The life of Yogyakarta people is definitely full of
politeness, hospitality and wisdom. People intercommunication is definitely appropriate as
exemplary. Mutual assistance and help has been their tradition. They also speak Javanese as
their daily language and it becomes special characteristic of Jogjakarta society. When
sekaten ceremony is held, people come together to scramble gunungan. The communication
Volume-IV, Issue-II September 2017 57
activities are very effective. Despite they do not recognize each other, the visitors greet
each other.
Moreover, clothes worn by abdi dalem during sekaten ceremony is very unique. People
who watch the ceremony is directly introduced with Javanese traditional dresses.
3. Political Aspects: Sekaten ceremony makes intensive cooperation between Keraton and
regional government. In the security aspect, regional government provides some police
officers with the tasks of securing sekaten ceremony. It goes on from the beginning to the
end of sekaten ceremony. In view of public antusiasm and many people who come together
in the location, security should be improved particularly in the peak of sekaten ceremony.
After Kraton prepares security issues, it also makes cooperation with PMI (Indonesian
Red Cross) for the anticipation of casualties due to dense visitors in the ritual ceremony.
4. Religious Aspect: The belief difference in The Greater Jogjayakarta is not visible
because local people honor and appreciate each other. Visitors and those who participate in
sekaten ceremony (for example, abdi dalem) have different belief and religion but they keep
appreciating and working together in the success of sekaten ceremony. Tourism in The
Greater Yogyakarta Province has been definitely developed from year to year. With sekaten
ceremony, cultural tourism in Jogja will be more known in Indonesia and other countries
throughout the world.
The research concept is to understand communication symbols and what meaning should
be communicated from the symbols. Therefore, sekaten ceremony just function as a facility
to communicate wisdom values of local culture. Media approach in the research relates to
how symbols in sekaten ceremony can be used as communication media in transmitting
message in a kind of information, education, entertainment and others.
Figure 1: Communication flow at Sekaten Ceremony
Source: research findings
Sekaten Tradition: The Ritual Ceremony in Yogyakarta as Acculturation Reality of… Ahmad Mulyana
Volume-IV, Issue-II September 2017 58
Sekaten ceremony has role as communication media and message transmission of moral,
history, values and social and culture. Moreover, it is distributed to communicants to get
feedback.
As a traditional communication media, sekaten ceremony definitely has function to
preserving Javanese culture. The function of communication in sekaten ritual ceremony is
among others as follows:
1. As information media: Sekaten ceremony is the celebration of commemorating the birth
date of Prophet Muhammad pbuh with the purpose of syiar to preaching Islamic religion.
2. As entertainment facility: Sekaten ceremony gives entertainment for public with
gamelan show and night market. It is expected that public are interested to come to the
ceremony.
3. As bridge between king and people: The ritual ceremony is a mandatory facility of a
Sultan to give welfare to his people. The event is a connector so that the Sultan can have
close relations to his people. The communication events are determined in some
characteristics of communication which can influence sekaten ceremony: (1) setting, (2)
participants, (3) form of messages, (4) content of message and (5) media. For example, with
the presence of particpants it can make the exchange of information.
1. Setting: It includes time, place and goal for sekaten ceremony. Sekaten ceremony starts
from Rabiul awal 5 to Rabiul awal 12 and the location is in Kraton, the grand complex.
Many people watch the ritual ceremony. It indicates that communication activities occur,
messages are transmitted and public accept.
2. Participants: Anyone can participate in sekaten ceremony whether they become
communicator (the organizing committee/the organizer) or communicants (public/visitors).
The involvement between communication actors in interaction activities is a communication
process. Participants send message through activities they bring while the spectators accept
the information from what they see and feel. We can see clearer when we see activities,
such as gamelan show. In this matter public does not only watch but they are invited to
know that the gamelan show is a series of sekaten ceremony. Therefore, through the events
we can see the form of communication activities where communication acitivity occurs
between communicators and communicants.
3. Form of message: Message in sekaten ceremony is verbal and nonverbal message, and it
has informative meaning. The messages is transmitted through a variety of procession, and
these start from the opening to the closing. Therefore, sekaten ceremony has the goal of
transmitting information, giving education and entertainment to visitors.
4. Message Content: Communication is a process of transmitting information in a kind of
ideas, thinking, emotion or feeling. Each procession of activities has each message to be
transmitted to communicants. The moral message is intended to transmit to all visitors, like
Grebeg event. The ritual ceremony to scramble mountains in grebeg maulid ceremony
Volume-IV, Issue-II September 2017 59
contains the meaning that people who want to get some should fight and not easy to
desperate.
5. Media/Channel: Each message in communication activity requires media to transmit
message. In sekaten ceremony, the message which will be transmitted through various
ceremony procession, symbols or artefacts and other. The message transmitted through
symbols can be shown from the distribution procession of udhik-udhik. It does not only
distribute something but it has meaning that Sultan gives sedekah (charity) to his people.
Meaning Contained in Ritual Communication of Sekaten Ceremony: The
understanding of meaning and values contained in sekaten ceremony gets influence from
interaction of individuals to the observable objects. The observation, the search of sources
and the interpretation of symbolic meanings will create an understanding in depth to
message values that should be presented through sekaten ceremony.
In the beginning of the ritual ceremony, two traditional music instruments called
gamelan are shown to public and these will be played for seven days (except when doing
Jumat prayer). It is the goal to attract or invite people to come to mosque.
Moreover, there is the ceremony of Numplak Wajik. The meaning is symbolically shown
in the ceremony as efforts in the making of seven mountains. It is expected to go smoothly
without any obstacle. The purpose of making the mountains themselves is the statement of
sedekah from Sultan to his people as thanksgiving to god because great harvest. In view of
the mountains design themselves these consist of various vegetables, fruits and market
cakes.
Moreover, in Miyos Dalem ceremony at Masjid Agung with the presence of Sultan,
regional government officials and abdi dalem. Sultan will distribute udhikudik. The
ceremony describes an ideal life pattern where society is invited to live together in
differences. It is effort in the tighening of relationship between noble people and grassroot
people. The last ritual ceremony is Grebeg mulud. The ceremony distributes seven
mountains to be marched to Masjid Agung, Puro Pakualaman and Kepatihan. Society
scramble to get blessing from the mountains. The ritual ceremony means that human to get
something should continuously try in competition and not easy to despair.
5. Conclusion: In this research we can conclude that sekaten ceremony is cultural
acculturation. Moreover, it becomes the media of traditional communication and it is
preserved until right now. Nonverbal communication in a kind of symbol, artefact and
ceremony procession has meaning and philosophy. In this matter, Yogyakarta society trust
the existence.
Verbally the tradition also teaches Islamic religion preaching because sekaten itself
means Syahadatain coming from the Syahadat words and it means people who come to
sekaten ceremony are expected to convert Islam as their religion by uttering two syahadat
sentences. Messages presented in sekaten ceremony is packaged in a real and unique form
so that it can give education and entertainment for public. Moreover, it begins cooperation
Sekaten Tradition: The Ritual Ceremony in Yogyakarta as Acculturation Reality of… Ahmad Mulyana
Volume-IV, Issue-II September 2017 60
with regional government to opening nigh market festival for one month before the peak
ceremony of Grebeg is closed.
Sekaten ceremony is able to become the special characteristics of Jogjakarta culture
tourism. It is full of local values and wisdom as the characteristics of social personality in
The Greater Yogyakarta. From aculturation reality, sekaten ceremony can be concluded as
well that Javanese society have tolerance attitude and it is able to create new culture. In fact
the differences definitely create diversity.
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